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Competition in this pair is now closed, and the winning entry has been announced.

Discussion and feedback about the competition in this language pair may now be provided by visiting the "Discussion & feedback" page for this pair. Entries may also be individually discussed by clicking the "Discuss" link next to any listed entry.

The winning entry has been announced in this pair.

There were 10 entries submitted in this pair during the submission phase, 4 of which were selected by peers to advance to the finals round. The winning entry was determined based on finals round voting by peers.

In his book The Transparency Society (2012), South Korean philosopher Byung-Chul Hanonce again uses Michel Foucault’s panopticon metaphor as a point of departure to expound on the concept of the digital panopticon. This term refers to the new, radical visibility that makes it possible to see everything through electronic means, beginning with individuals’ private lives. This encompasses everything from social networks to Google tools—Earth, Maps, Glass, and Street View—and YouTube.

Hyperconnected South Korea boasts the world’s fastest Internet connections and is the most audacious laboratory of the transparency society, having transformed into a sort of “holy land” of Homo digitalus, who uses a cell phone as a hand extension with which to “explore” the world.

Panoptical control of the disciplinary society functioned through the direct view of the gaze from a central tower. The occupants weren’t visible to one another, nor could they see the watchman, and they would have preferred not to be observed, in order to have some semblance of freedom. The digital panopticon, however, loses its perspectivist nature: In the cybernetic environment, everyone sees everyone else and people expose themselves to be seen. The analog gaze’s single control point has disappeared: Observation is now ubiquitous, from all angles. But the control continues—in a different form—and perhaps it is even more effective than before. Because each individual grants others the opportunity to see into his or her private life, the knowledge of which generates a sense of mutual vigilance. This comprehensive view “degrades the transparent society to the point of turning it into a society of control. Everyone controls everyone else,” the philosopher wrote.

(…) The manifestoThe Transparency Society ends by positing that the world is developing into a great panopticon in which no wall separates the inside from the outside.

The South Korean philosopher Byung Chul Han, in the book `The Transparency Society` (2012), once again takes Michel Foucault’s Panopticon metaphor as the point of departure for conceptualising a Digital Panopticon. This term refers to a totally new visibility that allows everything to be seen through electronic means, beginning with the privacy of each person. This includes social networks and tools – Google Earth, Google Maps, Google Glass and YouTube.

Hyperconnected South Korea has the fastest internet surfing speed in the world and is the most daring transparent society laboratory, becoming the “homo digitalis” species in a kind of “holy land” where the smartphone is an extension of the hand through which to “explore” the world.

Panopticism and control in a disciplinary society operated through the gaze, a linear view or perspective extending from a central tower. The inmates did not see each other. Nor did they see the guard. And they would have preferred not to be observed in order to have some form of freedom. In contrast, digital panopticism loses this perspectivist character. In the cybernetic matrix, everyone sees each other and exposes themselves to be seen. That single point of control, the analogicalgaze, disappears; now the gaze and observations come from all angles. But control continues, in a different way, one that would be even more effective. Mutual surveillance is generated because each person gives others the possibility to see into their private spaces. Such a total vision “degrades the transparent society until it becomes a society of control. Each one controls each other, ¨ writes the philosopher.

[…] The essay, ´The Transparency Society’ concludes by stating that the world is developing like a large Panopticon without wall that separate the inside from the outside.

In his book The Transparency Society (2012), South Korean philosopher Byung-Chul Han once again builds on Michel Foucault's panopticon metaphor to develop the concept of a digital panopticon. This concerns a new type of all-encompassing visibility, which allows everything to be monitored electronically, beginning with the privacy of each individual. This includes social media networks and Google services: Earth, Maps, Glass, Street View, and Youtube.

Hyperconnected South Koreais home to the world's fastest internet speeds and is the boldest testing ground for the transparency society, becoming some sort of "holy land" for the digitally dependent homo sapien, whose mobile phone is an extension of their own hand, used to "explore" the world.

Panoptical control of disciplinary society worked by employing a linear viewing perspective from a central watchtower. The prisoners could not see into the tower - nor distinguish the watchman - and would have preferred not to be watched, in order to enjoy some sense of freedom. However, the digital panopticon loses its characteristic perspective: in the cyberspace matrix, everyone is able to see other people and everyone puts themselves on display for others to see them. The only element of control that analogue vision ever had disappears: now you are being surveilled from all angles. But control continues to exist - in another form - and it could be even more effective. Each person gives others some exposure to their privacy, creating mutual visibility. This all-encompassing visibility "degrades 'transparent society' into a [...] society of control: everyone controls everyone," wrote the philosopher.

(...) The essay The Transparency Society ends with Han suggesting that the world is evolving, like a large-scale panopticon where no walls separate the inside from the outside.

In the book, "The Transparency Society (2012)", the South Korean philosopher,Byung Chul,has again invoked Michel Foucalt’s panoptic metaphor to develop the concept of the digital panopticon. It refers to a new total visibility that allows everything to be seen through the electronic media, starting with the privacy of each person. This includes the social networks, Google Tools - Google Earth, Google Maps, Google Glass and Google Street View - and YouTube.

Hyper-connected South Korea has the fastest Internet browsing speed in the world and is the most prominent laboratory of the transparency society, having been transformed into a sort of "holy land" of thehomo digitalis, whose cell phone is an extension of his hand whereby "he explores" the world.

Panoptical control of the disciplinary society functioned through the linear perspective of the gaze from a central tower. Inmates did not see each other - nor did they see the watchman - and they would have preferred not to be seen in order to have some freedom. On the other hand, the digital panopticon loses its perspectivist character: in the cybernetic matrix everyone sees one another and they expose themselves for attention. The single point of control of the analogical gaze disappears: now observation is done from all angles. But there is still control, albeit in a different form, and it would be even more effective, because each person conveys to the others the possibility that their private life may be visible, thus generating a mutual surveillance.According to the philosopher, this total surveillance "causes the transparency society to deteriorate into a society of control, whereby each person monitors the other".

(...) The essay, "The Transparency Society", concludes by stating that the world is developing like a greatPanopticon where no wall separates the inside from the outside.

Non-finalist entries

The following entries were not selected by peers to advance to finals-round voting.

In the book The transparency society (2012), South Korean philosopher Byung Chul Hansets off again from Michel Foucault's panoptic metaphor to develop the concept of the digital panoptic. It refers to a new complete visibility that allows to see everything through electronic media, starting with the privacy of every person. This encompasses social networks and Google tools -Earth, Maps, Glass and Street View-, and YouTube.

Thehyperconnected South Korea has the fastest internet speed in the world and it's the boldest laboratory of the transparency society, transformed into a kind of "Holy Land" of the homo-digital, whose cell phone is an extension of the hand from which he "explores" the world.

The panoptic control of the disciplinary society used to work through the linear perspective of sight from a central tower. The prisoners did not see each other -nor the guard- and would have preferred to not be observed so as to have some freedom. However, the digital panoptic loses its perspective character: in the cybernetic matrix everyone sees everyone else and exposes themselves to be seen. The only control point that the analogue sight had disappears: now everything can be seen from all angles. But the control continues -in another way- and would be even more effective. Because every person gives everyone else the possibility of seeing their privacy, generating a mutual vigilance. This complete vision "degrades the transparency society turning it into a society of control. Everyone controls each other", wrote the philosopher.

(...) The essay ofThe transparent society ends considering that the world develops like a great panoptic where no wall separates the inside from the outside.

In hisbookThe Transparency Society (2012), South Korean-born German philosopher Byung-Chul Han uses Michel Foucault’s metaphor of the Panopticon to develop his concept of the Digital Panopticon.This concept refers to an emerging digital visibility in which everything is able be seen through electronic means, including all aspects of our private lives. This visibility is created by ubiquitous use of social networks and applications such as Google Earth, Maps, Glass, Street View and YouTube.

Hyperconnected South Korea enjoys the world’s fastest Internet speeds, a condition which, according to Byung-Chul,creates a radical laboratory for social transparency, a kind of ‘holy land’ for homo-digitalis, whose cell phone is an extension of the hand used to explore the world.

The original concept of the Panopticon was developed as an instrument of disciplinary surveillance and control established through the creation of linear visual perspectives over all subjects – or prisoners – from the point of a centralised tower. Able to see neither their fellow prisoners nor their jailers, captives lost all freedom and privacy to the all-seeing gaze of the Panopticon. The Digital Panopticon, in contrast, eschews this hierarchical structure in favour of a cybernetic matrix in which all elements are visible to each other. The single point of control of the analogue model thus gives way to observation from all angles.This makes the imposition of control even more effective, with every person ceding their privacy to others and thus creating universal mutual surveillance. “Such total surveillance”, writes the philosopher, “degrades ‘transparent society’ into an inhuman society of control: everyone controls everyone”.

(...)He ends his essay The Transparency Society by stating that the world is becoming one global Panopticon in which “no wall separates inside from outside”, surrendering our privacy to outside scrutiny.

In the book The Transparency Society (2012), the South Korean philosopher Byung Chul Hangoes back once again to Michel Foucault’s panoptic metaphor to develop the concept of the digital panopticon. He refers to a new total visibility that allows us to see everything through electronic means, starting with the intimacy of each person. This covers the social networks and Google tools –Earth, Maps, Glass and Street View– and YouTube.

Hyperconnected South Korea has the fastest Internet speed in the world and is the boldest laboratory of the transparency society, having become a sort of “holy land” of digital man, whose mobile is an extension of the hand, through which he “explores” the world.

The panopticon of the disciplinary society operated through the lineal perspective of looking from a central tower. The inmates could not see each other, nor could they see the guard, and would have preferred not to be observed in order to have some freedom. In exchange, the digital panoptic loses its perspectivist character: in the cybernetic matrix, everyone can see the others and exposeshimself to be seen. The only control point held by the analogue overview disappears: now it is observed from all angles. But the control continues, in another way, and would be even more effective. Because every person enables the others to have an intimate look at him, thus generating mutual vigilance. This total vision “degrades the transparent society until it is converted into a controlled society. Everyone controls everyone”, wrote the philosopher.

(...) The essay The Transparency Society ends by suggesting that the world is developing like a giant panopticon where no wall separates the inside from the outside.

Other'Looking' ​is too gen​eric. I th​ink 'obser​vation' wo​uld more p​recisely c​onvey the ​meaning an​d would so​und more n​atural in ​English. O​thers have​ indicated​ the term ​'gaze' is ​key to Foc​ault's con​cept and s​hould be u​sed in thi​s context.

In the book, The Society of Transparency (2012), the South Korean philosopher Byung Chul Hanuses again as a springboard Michel Foucault's Panopticon metaphor to develop the concept of the Cyber-Panopticon. It refers to a new and all-encompassing visibility which begins with revealing each person's intimacy and is achieved through the digital media. This includes Google's social networks and tools -Earth, Maps, Glass and Street View- and YouTube.

Thehyper-connected South Korea has the world's fastest internet speed and is the most daring laboratory of the transparency society, having become a kind of sacred land of the digital age man, whose cell phone is an extension of his hand, through and from which he "explores" the world.

The disciplinary society's principle of control worked through surveillance, from a central command tower, having a linear perspective. The inmates could not see one another - they could but glimpse the guard - and would have preferred not to be seen, to preserve some vestige of freedom. In contrast, the Cyber-Panopticon loses this uniquely linear perspective: within this cyber-matrix each one sees the other and avail themselves to being seen. The single point of control that characterized the analog sight disappears: now the surveillance happens from all angles. Nevertheless, the control is being perpetuated - in a different manner - perhaps more effective. Because each person hands to others the right to see into their own private life, a mutual surveillance takes hold. This all-encompassing visibility degrades the transparent society, causing it to morph into one based on control. As the philosopher wrote "each one controls the other".

(...)The Society of Transparency essay corollary states that society is devolving into a Panopticon, albeit lacking any substantive separator between inside and outside.

In the book “La Sociedad de la Transparencia (2012)”, the South Korean philosopher Byung Chul Hanstarts off again with the panoptical metaphor by Michel Foucault to develop the concept of the digital panopticon. He talks about a new absolute visibility that allows you to view everything through the electronic media, beginning with the intimacy of each person. This involves social networks and Google tools - Earth, Maps, Glass and Street View- and YouTube.

The hyperconnected South Korea has the fastest browsing speed in the world and is the most daring laboratory of the society of transparency, evolved into a kind of "holy land" of Homo Digitalis, whose cell phones are hand extensions from where they can "explore" the world.

The panoptical control of the disciplinary society functioned through a linear perspective from a gaze in a central tower. The prisoners did not see each other - nor did they see the watchman- and would have preferred not to be observed to have some freedom. On the other hand, the digital panopticon loses its perspectivist character: in the cyber matrix everyone observes others and others expose themselves to be seen. The single point of control that the analogue outlook had, disappeared: now, it can be viewed from all angles. However, the control continues in a different way - and it would be even more effective. Because each person grants others the insight of their privacy, creating a mutual awareness. This whole vision "degrades the transparency society into a society of control. Each person controls another one", wrote the philosopher.

(...) The essay of the“La Sociedad de la Transparencia”ends up arguing that the world develops as a great panopticon where no wall separates the inside from the outside.

In the book, The Transparency Society (2012), the South Korean philosopher Byung Chul Hanpicks up from Michel Foucault’s panoptic metaphor to develop the digital Big Brother concept. This refers to a new holistic visibility which allows you to see everything through electronic means, starting with each individual’s privacy.This includes social media and Google tools – Earth, Maps, Glass and Street View – and YouTube.

The overconnected South Korea has the fastest internet connection speed in the world and is the most daring transparency society experiment, turned into a kind of homo-digital “holy land”, where a mobile phone is an extension of your hand which lets you “explore” the world.

The holistic monitoring of the disciplinary society worked from a linear perspective from a central watchtower. The inmates did not see each other – they did not see the guard – and they would have preferred not to be watched in order to have some freedom. On the other hand, the digital nanny state loses its character perspective: in the cybernetic matrix everyone sees each other and allows themselves to be seen. The singular monitoring point from analogue days has disappeared: now we’re watched from all angles. But monitoring continues, in a different way, and would be even more effective. This is because each individual lets others into their private lives, creating mutual monitoring. This holistic view “erodes the transparent society until it becomes a surveillance society. Everyone watches everyone,” wrote the philosopher.

(…)The Transparency Society essay concludes by stating that the world is developing as a huge Big Brother state where no wall separates the inside from the outside.

Mistranslationsel panópti​co digital​ is not a ​´digital n​anny state​' so a key​ term has ​not been u​nderstood ​between th​e theorist​ responsib​le for the​ book and ​the ideas ​of Foucaul​t that cam​e before.